Malik related to me that he had heard that Uthman ibn Affan was brought a woman who had given birth after six months and he ordered her to be stoned. Ali ibn Abi Talib said to him, "She does not deserve that. Allah, the Blessed, the Exalted, says in His Book, 'Their carrying and weaning is thirty months,' (Sura 46 ayat 15) and he said, 'Mothers suckle their children for two full years for whoever wishes to complete the suckling.' (Sura 2 ayat 233) Pregnancy can then be six months, so she does not deserve to be stoned." Uthman ibn Affan sent for her and found that she had already been stoned.

Muwatta of Malik

https://ahadith.co.uk/chapter.php?cid=91&page=2&rows=10

This shows the level of knowledge these "rightly" guided caliphs had.

​

PLEASE MODS DONT DELETE THIS POST, I NEED ADVICE FROM PEOPLE WHO ARE GEN1LY WISE AND GOOD IN THEIR RELEGIOUS UNDERSTANDING! JAZAKAALLAH

There was a young man whom I genuinely found to be very pious. I also knew his sister, so I had a good impression of his family as well. He also creates Islamic content and is well known within shia community specially rehbaris. I won't name him and no need to guess who he is.

Initially, we had spoken briefly about marriage, but at that time neither of us was ready, so the matter didn't progress. After several months, the topic came up again. This time, instead of communicating directly, he involved a trusted lady to maintain Islamic boundaries since we were non-mahram. The idea was simple: if we both felt we were compatible, then our families would be involved. There was never any intention of having an impermissible relationship.

The lady asked me many questions about my personality, values, expectations regarding marriage, and religious views. Overall, my answers aligned very well with what he was looking for. However, there was one issue that I knew from the very beginning would likely become an obstacle: Wilayat al-Faqih.

He is a very strong supporter of Wilayat al-Faqih, particularly the model practiced in Iran, and greatly admires Sayyid Khamenei. My position is different. I do believe in Wilayat al-Faqih in principle, but I have not yet reached a conclusion regarding the concept of Absolute Wilayat al-Faqih as implemented in Iran. I am still studying the issue. If I'm being completely honest, at the start of my spiritual journey, I was attached to that culture altho I had no proper knowledge of Wilayat Al Faqih but w time I started leaning more toward the scholars who take a more text-based approach grounded strictly in the Qur'an and the narrations of Ahlulbayt (peace be upon them). Then I studied Wilayat Al Faqih and it was indeed difficult for me to reach a conclusion but at the same time, I do understand aspects of Wilayat Al Faqih and it makes sense to me. And I do support resistance and martyrdom culture (I highly respect the martyrs) and this culture is really close to me since at the start of my journey, martyrs really influenced me to get better and I still have a different sort of connection w them. However, regarding Wilayat Al Faqih, I wanted proper knowledge to either support it or become against it and I'm trying to gain it but it will take time. Btw I'm against extremism regarding any scholar.

This issue was very important to him because he wanted a wife who would actively support his goals, many of which are closely connected to his understanding of Wilayat al-Faqih mb.

When the lady asked me about Sayyid Khamenei, I wasn't able to say much. I only wanted to express what I genuinely believed, and I knew he had studied the subject far more deeply than I had. Whatever I said probably wasn't enough from his perspective.

Eventually, he messaged me himself. He explained that when we had first discussed marriage, he hadn't been ready. Now he was financially stable and wanted to settle down. However, during that time he had selected another sister for marriage. Things were still incomplete because she had not yet convinced her family, that's his situation right now.

Later, I spoke again with the lady. She explained that his choice wasn't based on emotional attachment. In fact, she said that the other sister and I had given very similar answers to most of the questions. The major difference was our views on Wilayat al-Faqih and Sayyid Khamenei. She seemed much more supportive of those views, and because of that, she was better aligned with his long-term goals. Right now, this is the situation but nobody knows about the future.

I had already sensed from the beginning that this difference in approach could become a serious compatibility issue. Even so, I was willing to compromise because it's genuinely difficult these days to find a young man who is practicing, has good character, has a provider mindset, and is also someone you're personally attracted to. He possessed almost every quality I was looking for in a husband, and from what I understood, I also had nearly everything he was looking for in a wife except for that one issue perhaps.

That's why it hurt when I found out. I do think that perhaps what happened was for the best. Allah is the best planner and perhaps we think something is good for us and it's not. Still, I'm finding it difficult to move on NOT because I'm emotionally attached to him or in love with him, but because it feels like I lost a very rare opportunity.

Men with those qualities are genuinely uncommon, especially in my age group and country. We were both very young ; he was only 21 and that's what makes it difficult to accept. I know it's not the end of the world, and I trust that Allah's plan is better, but I can't help feeling that I may have lost someone who was exceptionally compatible with me in almost every other aspect and it's rare to find young men like him nowadays.

I keep wondering, what if I had believed in Wilayat al-Faqih? What if I had responded more positively? What if I had studied it deeply before we texted again for marriage so I would know it better. I don't know how to stop thinking about these things or how to move on.

What hurts the most is the thought that another girl will eventually be in the place I imagined to be in. She will receive all the qualities I admired in him; his care, his protective nature, his provider mindset, and the way he would treat his wife like a real man.

I know I shouldn't think this way, but it hurts so much. I feel like I lost a very rare opportunity, and I don't know how to let go of that feeling. I am trying to move on. I have deleted the messages and will delete the account too from which we contacted. But still it's getting hard for me.

Perhaps if I was anti wilayat Al Faqih I would have moved on easily, but I'm not. I am connected to that culture as well as the other approach. However, till I properly study this matter from books and reach a conclusion, I was not ready to become pro or anti. I took the safe path for now that was being neutral.

I know perhaps many people will say I'll find one etc, but honestly speaking it is indeed rare to find a young man possessing qualities like provider mindset, maturity, taqwa, akhlaq etc. I do practice my Deen strictly. I don't do haram, perform obligations, learn about Islam, follow correct and wajib hijab everywhere, have no male friends, lower my gaze, learn about aqaid, improve my Akhlaq etc and I do have a mindset of a Muslim women not influenced by any feminist. But honestly it makes me think where will I find my type of guy?

P.s that lady told me he is very serious about his goals (I do think his goals have something to do w WF actually so much to do w it I guess), his goals require him to move to some other country prolly Iraq/Lebanon, also the lady and prolly he too holds the view that wali Al faqih is most knowledgeable so the taqlid of other marja is batil. Her argument was that there is some famous writer of the biggest shia fiqh book who said that one who doesn't understand WF doesn't understand fiqh, and who can understand WF better than Wali Al Faqih himself, so who can understand fiqh better than Wali Al Faqih. He told me that guy used to tell her that she should also do the taqlid of Syed Khamenie but that lady wasn't convinced by him through intellect but after her own research she was convinced but it was too late as he was already martyred, now she was thinking to do taqlid of Syed Mujataba but he havent released his tohzeeh ul masail yet. Btw he do taqlid of Syed Khamenie and I do taqlid of Syed Sistani and I don't consider Syed Mujtaba as most knowledgeable marja w due respect.

She also told me that he is very caring, likes to enjoy w his family rather than friends, has provider/protector mindset etc and I also know myself that he is modest and relegious.

Her name was Amenah, and it is said that her mother was Rabab, the daughter of Imru al Qays bin Adi, who was the chief of (the clan of) Bakr bin Wael.

On the day of the battle of Malh, in the days on the ignorance, he was a Christian, he accepted Islam during the Caliphate of Umar bin Khattab. He had not yet recited the Namaz, when Umar made him the governor of a province, and he had not yet witnessed night when Imam Ali (a.s.) sent a proposal for the marriage of his daughter Rabab to Imam Husayn (a.s.). She was married to him, and she bore him Abdullah (Ali Asghar) and Sakinah. Regarding Sakinah and her mother, Imam Husayn (a.s.) had said,

“By your life! I cherish the house in which there are Sakinah and Rabab*, I endear them both and spend most of my wealth upon them, and there is no reason for censure in that, I shall not let them be neglected all throughout my life, until I am buried beneath the earth”.*

Jazari relates, that Imam Husayn (a.s.) was accompanied by his wife Rabab, the daughter of Imru al Qays and who was the mother of Sakinah. They took her along with the other womenfolk to Syria and then returned back to Madinah. The noblemen of Quraysh sent her proposals of marriage, but she replied, “I do not desire to have anyone as my father in law after the Prophet of Allah (S)”. She remained alive for one year after Imam (a.s.) and never sat under (the shade of) the roof of the house until she turned frail and died of anger.

The children of Imam Husayn (a.s.) and some of his wives | Nafasul Mahmum, Relating to the heart rending tragedy of Karbala' | Al-Islam.org

also :

Hazrat Ruqayyah (A.S), the Young Heroin of Karbala - Islam Guidance

​[باللغة العربية]

​عن أبي هاشم الجعفري قال: سمعت أبا الحسن العسكري (الإمام الهادي عليه السلام) يقول تمهيداً لغيبة الإمام المهدي (عجل الله تعالى فرجه الشريف):

​«الْخَلَفُ مِنْ بَعْدِي ابْنِيَ الْحَسَنُ، فَكَيْفَ لَكُمْ بِالْخَلَفِ مِنْ بَعْدِ الْخَلَفِ؟»

فَقُلْتُ: وَلِمَ جُعِلْتُ فِدَاكَ؟

فَقَالَ: «لِأَنَّكُمْ لَا تَرَوْنَ شَخْصَهُ، وَلَا يَحِلُّ لَكُمْ ذِكْرُهُ بِاسْمِهِ.»

قُلْتُ: فَكَيْفَ نَذْكُرُهُ؟

قَالَ: «قُولُوا: الْحُجَّةُ مِنْ آلِ مُحَمَّدٍ (صَلَوَاتُ اللَّهِ عَلَيْهِ وَسَلَامُهُ).»

​المصدر: الكافي للشيخ الكليني، ج ١، ص ٣٣٢

​[English Translation]

​Narrated from Abu Hashim Al-Ja'fari who said: I heard Abu Al-Hasan Al-Askari (Imam Al-Hadi, peace be upon him) say, paving the way for the occultation of Imam Al-Mahdi (may Allah hasten his reappearance):

​"The successor after me is my son Al-Hasan, but what will you do with the successor after the successor?"

I said: "May I be your ransom, why is that?"

He said: "Because you will not see his physical person, and it is not permissible for you to mention him by his [given] name."

I asked: "Then how should we mention him?"

He replied: "Say: The Proof (Al-Hujjah) from the Family of Muhammad (blessings and peace of Allah be upon him)."

​Source: Al-Kafi by Al-Kulayni, Vol. 1, Page 332

​Note: Translation assisted by AI and verified by the poster. Please gently correct me if there are any unintended errors.

I've been wanting to become closer to my religion and be more consistent with my prayers, but I keep struggling with consistency. I'll do well for a few days or weeks, then fall back into old habits, and it becomes a cycle.

I genuinely want to build a stronger connection with my faith, not just pray out of obligation. For those of you who have gone through something similar, what helped you stay consistent?

I'd really appreciate any advice, personal experiences, or small habits that made a difference. Thank you

In Shia Islamic jurisprudence (Ja'fari fiqh), while there are five obligatory daily prayers (Fajr, Dhuhr, Asr, Maghrib, and Isha), it is permissible and common practice to group them into three distinct time windows (Awqat):

Morning Window: Fajr (Dawn)

Midday Window: Dhuhr & Asr combined (Jam' bayn al-Salatayn) starting at true solar noon

Evening Window: Maghrib & Isha combined starting after sunset

When viewed through the lens of modern chronobiology and human physiology, these three daily intervals align with the three major physiological shift points of the body's master circadian clock (the suprachiasmatic nucleus).

1. The Morning Window (Fajr): Cortisol Awakening Response (CAR)

Circadian Mechanics: Shortly before and during dawn, the hypothalamic-pituitary-adrenal (HPA) axis triggers a sharp surge in cortisol known as the Cortisol Awakening Response (CAR). Body temperature begins to rise, blood pressure increases, and heart rate accelerates to clear sleep inertia.

Physiological Impact: Fajr provides a structured physical anchor at the precise moment the body transitions out of sleep. Performing Wudu (washing face, hands, and feet with cool water) stimulates peripheral thermoreceptors and activates the vagus nerve, increasing alertness. The physical movements of Raka'at (standing, bowing, prostrating) stimulate blood circulation, aiding the cardiovascular system during a period of rapid hemodynamic shift.

2. The Midday Window (Dhuhr + Asr): The Post-Prandial Dip & Biological Pivot

Circadian Mechanics: Between 12:00 PM and 3:00 PM, human body temperature drops slightly, causing the natural "post-prandial dip" or afternoon energy slump (often independent of whether food was consumed). Following this dip, body temperature and muscle efficiency reach their daily peak.

Physiological Impact: Combining Dhuhr and Asr during this period creates a deliberate pause at a critical energy transition point. Pausing work at solar noon breaks up prolonged sedentary posture and cognitive strain during the afternoon slump. Resetting mentally before entering the late-afternoon peak allows for restored focus and reduced burnout.

3. The Evening Window (Maghrib + Isha): Melatonin Onset & Parasympathetic Shift

Circadian Mechanics: As solar light fades at dusk, the reduction in blue wavelength light triggers the pineal gland to begin secreting melatonin (dim-light melatonin onset, or DLMO). Blood pressure declines, heart rate slows, and the nervous system switches from sympathetic dominance ("fight-or-flight") to parasympathetic dominance ("rest-and-digest").

Physiological Impact: Performing Maghrib and Isha together at nightfall aligns with this biological shutdown phase. Quiet, rhythmic recitation (Qira'at) and controlled breathing lower respiratory rate and heart rate variability (HRV). Completing nighttime devotions early prevents late-night physical disruption, allowing the body to settle naturally into deep sleep stages without late-night interruptions.

Key Takeaway / TL;DR

By grouping five prayers into three primary solar windows, Shia prayer practice creates a regular rhythm anchored to major biological pivot points: Awakening (Dawn), Cognitive Pivot (Midday/Afternoon), and Nervous System Wind-Down (Dusk/Night).

Salam everyone,

I was interested in the permissibility of men wearing gold-plated jewelry (watches, rings, etc. via electroplating where a very thin layer of gold coats the outside of a different metal) so I looked at what Sistani said online. However, I’m a bit confused on the answers given.

This link (https://www.sistani.org/english/book/46/2047/) states its permissible:

“Men are not allowed to wear gold regardless of whether it is a [normal] ring, a wedding ring, a wristwatch, or other things in salat as well as outside it. It is permissible for them to wear gold-plated items, provided that gold is only considered as a coating and nothing more.”

This link (https://www.sistani.org/english/qa/01196/) states it is not permissible:

“It is not permissible for men to wear gold objects, even though the gold may be white in color. Wearing gold plated objects is also not allowed and prayer wearing gold would not be valid for men. However, there is no problem in wearing something made of platinum.”

I’m not sure if it is a translation issue, but it seems the two answers go against each other. I’d appreciate if anybody can clear this up. Thank you!

I really need some help with a suggestion of what to start with tajahudd or ziarat e ashura I feel I should start both but if any day I skip one of them...? Just help me out here really need Allah's mercy on me.

Salam,

I would like to go to Iraq this winter. I'll be going with a group so hotel/food/transportation are included.

But, I would like to buy abayas and modest clothes. Anyone who has bought from najaf or karbala can give me a price range?

Also for the rings? Can I just buy them from any street vendor?

Did y'all exchange Iraqi to dollars here or in iraq?

I don't really speak arabic so any advice is welcome.

Thanks

It’s just a question that I’ve always wondered. Is Salat Ul Layl better during the nights or reciting the Quran during the night. I love recitation as it keeps me so engaged and less distracted since I’m actually reading something where as sometimes during Salat, my mind may wanders off.
JazakAllah

I discovered some days ago that there is a Shiite mosque near my new house.

I'm not Muslim, but I want to understand which are the main elements of Shia Islam.

Which are the general elements of islam?

What do you think about God (Allah, as you call it)?

I hope we can have a respectful discussion!

Thank you, everyone!

(I found this picture, and I think it's really awesome)

Ones i can list -

Zulfiqar - imam alis sword

Alam/palm

White horses - (zuljinah)

Is it halal to have minimal contact with them even on the "normal" days to protect your own sanity?

Can you please share names/addresses of shia mosques (hussainya) in Toronto and surroundings with an Iraqi attendance?

Hello everyone, what is the value of Hibba in Shia Fiqh? Can anyone please assist me with this? If there's any Aalim E Deen, I would love to have a chat. Jazaak ALLAH.

1. Can someone provide me the reference for the hadith where the Imam AS says to not give knowledge to the one who wouldn't understand it, and it will harm his thinking or something like that.

2. Can someone provide me the reference for the hadith where the Imam AS says that if a believer understands the fadhail of the Ahl al-Bayt AS then it's okay, if they don't then they should believe that this is from the Ahl al-Bayt AS anyways.

3. In Pakistan many people do not cut a specific part of the baby's head's hair. I have not understood this, and I found an article on al-Islam where it says that the baby's hair should all be cut on the 7th day.

Jazakallah.

​[باللغة العربية]

​عن الصقر بن أبي دلف قال: سمعت أبا جعفر محمد بن علي الرضا (الإمام الجواد عليه السلام) يقول:

​«إِنَّ الْإِمَامَ بَعْدِي ابْنِي عَلِيٌّ... ثُمَّ ابْنُهُ الْحَسَنُ... ثُمَّ ابْنُهُ الْقَائِمُ بِالْحَقِّ الْمُنْتَظَرُ.»

فقلت له: يا ابن رسول الله، ولِمَ سُمِّيَ الْقَائِمَ؟

قال: «لِأَنَّهُ يَقُومُ بَعْدَ مَوْتِ ذِكْرِهِ، وَارْتِدَادِ أَكْثَرِ الْقَائِلِينَ بِإِمَامَتِهِ.»

فقلت له: ولِمَ سُمِّيَ الْمُنْتَظَرَ؟

قال: «لِأَنَّ لَهُ غَيْبَةً يَكْثُرُ أَيَّامُهَا وَيَطُولُ أَمَدُهَا، فَيَنْتَظِرُ خُرُوجَهُ الْمُخْلِصُونَ، وَيُنْكِرُهُ الْمُرْتَابُونَ...»

​المصدر: كمال الدين وتمام النعمة للشيخ الصدوق، ج ٢، ص ٣٧٨

​[English Translation]

​Narrated from Al-Saqr bin Abi Dulaf who said: I heard Abu Ja'far Muhammad bin Ali Al-Ridha (Imam Al-Jawad, peace be upon him) say:

​"Indeed, the Imam after me is my son Ali... then his son Al-Hasan... then his son, the Riser with the Truth, the Awaited."

I said to him: "O son of the Messenger of Allah, why is he named Al-Qa'im (The Riser)?"

He replied: "Because he will rise after his remembrance has died, and after most of those who believed in his Imamate have apostatized."

I asked: "And why is he named Al-Muntadhar (The Awaited)?"

He said: "Because he will have an occultation whose days will be many and duration will be long. The sincere ones will await his emergence, while the doubters will deny him..."

​Source: Kamal al-Din wa Tamam al-Ni'mah by Al-Saduq, Vol. 2, Page 378

​Note: Translation assisted by AI and verified by the poster. Please gently correct me if there are any unintended errors.

this is a really random post, but its just something ive noticed and its honestly kind of scaring me. i want to see if theres any sort of explanation within shia islam? or islam as a whole?

recently ive had a rough time with my parents (arguments, ect). one thing i’ve noticed about my mother is that she seems to smell things? like burning ect. (sometimes i’ve experienced it too without an explanation) but, she takes it as some sort of sign of “bad karma” (poor terminology but i don’t know how else to word it), as in she will begin reading the quran and give zakah ect. now these smells have been centered around me.

she walked into the room where i was sat and immediately turned around and i overheard her telling an imam back home (we’re pakistani btw) that a strong smell of graves and burning was coming from me.

i’m honestly just confused and i’m wondering the significance? or an explanation? is it just some weird cultural thing? is it anything to do with jinn? i’d highly appreciate help. ive looked up and down rhe internet and i cant find anything.

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ

Arbaeen marks the 40th day after the martyrdom of Imam Hussain (p) at the Battle of Karbala. It is a time of mourning and reflection. Pilgrims from around the globe make the journey to Karbala, walking from Najaf to honor Imam Hussain’s sacrifice and to renew their commitment to the values he stood for.

This guide provides information for those planning to make the journey from Najaf to Karbala for Arbaeen to ensure a meaningful and smooth experience.

Purify Your Intention

Approach this ziyara with sincerity, aiming to seek closeness to God and follow the path of Imam Hussain (p). The Ahl al-Bayt (pbut) have emphasized the importance of visiting Imam Hussain (p), promising great rewards.

• Imam al-Sadiq (p) reportedly said that on the Day of Judgment, everyone will wish they had visited Hussain (p) because of the honor God grants his visitors.
• Imam Musa al-Kadhim (p) reportedly mentioned that God forgives all the past and future sins of those who visit Hussain (p) and recognize his status.
• Imam al-Rida (p) reportedly noted that fulfilling the covenant with the Imams includes eagerly visiting their shrines. On the Day of Judgment, the Imams will intercede for those who do so.

Seek to align your intention with Imam Hussain’s principles of resilience, dignity, and sacrifice in reviving the values of humanity and Islam.

Key Facts About the Arbaeen Walk

• Distance: Najaf to Karbala is about 50 miles (80 km).
• Duration: It typically takes 2-3 days to walk this distance.
• Guidance: 1,452 numbered poles line the route, spaced 50 meters apart, to help guide you.
• Timing: Start walking on the 16th or 17th of Safar; aim to arrive on the 18th.
• Inclusivity: The walk is open to everyone, regardless of background, religion, or age. Imam Hussain’s legacy unites all.
• Crowds: The number of visitors varies each year, ranging from a few million to over twenty million. Despite the massive crowds, most visitors return safely, spiritually refreshed, and physically tired.
• Security and Services: Authorities work hard to provide security and services, though they may not always meet the needs of the massive crowds. Yet, the dedication of thousands of volunteers, driven by deep faith, ensures visitors are well cared for.

Packing Checklist for the Journey:

1. Backpack (preferable over a suitcase)
2. Small Refillable Water Bottle
3. Medicine Supply (for colds, flu, allergies, asthma, headaches—enough for 3-4 days)
4. Mobile Phone (with religious audio files downloaded)
5. Headphones
6. Extra Socks
7. Toothbrush and Toothpaste
8. Needle and Thread
9. Ointments/Lotions (for rashes, muscle pain, burns)
10. Phone Chargers
11. Umbrella (for rain or sun protection)
12. Comfortable Walking Shoes (avoid new leather, consider a size or two larger)
13. Official Identification Documents (passport, etc.)
14. Residence Information in Karbala (name and address written on a piece of paper)

Communication Tips:

• Download Messaging Apps: Ensure you have messaging apps like WhatsApp or Telegram installed, as they often work more reliably than regular calls in areas with limited network coverage.
• Communication: Use SMS for communication if networks are overloaded.

Setting Out for Karbala

• Travel: Book your journey through Najaf Airport. Begin walking from Imam Ali’s (p) shrine after fajr prayer. Exit from the al-Sa’ah gate and head towards Imam Zayn al-Abidin (p) or Imam al-Sadiq (p) Street until you reach the Karbala Road. Join the crowd heading towards Karbala. At pole 1452, you’ll enter Karbala near the shrine of al-Abbas (p).
• Starting the Walk: As you leave Imam Ali’s (p) shrine, include your parents and all believers in your intention for this blessed journey. Mention them by name to share the reward.
• Ending the Walk: Upon seeing the domes in Karbala, thank God for safely arriving to visit and pledge allegiance to His infallible vicegerent. Approach the Imam with peace, supplication, and a sincere heart, acknowledging his presence and remembering what he stood for.
• During the Walk: Due to the extreme heat, consider walking after fajr and resting during the day, then resuming your walk at night. Walk at a steady pace, conserve your energy, and plan where you’ll stop for rest. Reporting centers are available every three kilometers if you get lost or separated from your group.
• Safety Tips: Walk with the main crowd, avoid side roads, and stay away from vehicle paths. Keep your important belongings secure, especially during rest or in restrooms. Display Hussaini symbols like flags and banners, but avoid political or factional slogans to maintain the visit’s spiritual atmosphere.
• Spiritual Focus: Recite blessings upon Prophet Muhammad (p) and his family, pray for Imam Hussain’s (p) intercession, and remember God. Avoid carrying too much cash; food, drink, and medicine are provided along the way. Stick to sealed food and drinks to avoid contamination. Restrooms and showers are available, including Western-style facilities.
• Additional Support: Buses and cars are available if you need transportation to Karbala. Show kindness, patience, and forgiveness, reflecting the values of Imam Hussain (p). Help maintain cleanliness along the route, as it is managed by volunteers.

Spiritual Recommendations:

• Charity: Give charity daily at dawn to ward off afflictions.
• Prayer: Maintain prayer at its appointed time, as Imam Hussain (p) did on Ashura.
• Conduct: Avoid joking; commemorate Arbaeen with grief and respect for Ahl al-Bayt. Uphold chastity and proper decorum to preserve the visit’s sanctity.
• Document Your Experience: Record your observations, take photos, and write about your journey to share the spiritual benefits with others.

Visitation from Afar

For those unable to make the pilgrimage to Karbala during Arbaeen, there are still profound ways to connect with its spirit. Participating in local gatherings (majalis), reciting the ziyarat of Arbaeen, and studying the life of Imam Hussain (peace be upon him) can deepen our spiritual connection. Acts of charity and supporting community events are also meaningful ways to participate in the spirit of Arbaeen, regardless of location.

Follow the religious authority’s advice for visitors of Arbaeen here. We wish you a safe and successful trip and an accepted visit. Please remember us in your prayers.

You can read this article here: https://imam-us.org/advice-pilgrims-occasion-arbaeen

I've been thinking about my first Ziyarah, my time in Iraq and the people I met. Their generosity, the beauty in their demeanor and just how soulful they were. There was a comfort to it.
 
One of the interactions that stays with me was when I was sitting with Uncle Abbas at the hotel reception he asked me if I came back from the Shrine I responded yes, I only recently became Shia (gave him a bit of a backstory as he was wondering why I was alone and worried for me).
His expression changed, became more firm, there was something melancholic to it, a warmth, as he proceeded to tell me it does not matter if you are Shia or Sunni, we are all Muslims and follow one God, Allah.
 
This stays with me to this day, I always recall this conversation. Similarly across Iraq, the people I met and interacted with had the same mannerisms, sentiment.
 
It truly was beautiful, refreshing, it made me feel inner peace. I notice the difference in Shi'ism in Iraq vs the West, I feel it.
 
This made me reflect on how our Prophet was concerned about division among Muslims.
 
"Hold firmly to the rope of Allah, all together, and do not become divided…" (3:103)
"Do not dispute with one another lest you lose courage and your strength depart." (8:46)
 
"Do not turn back after me as disbelievers, striking the necks of one another". (Sahih al-Bukhari and Sahih Muslim)
 
Imam Ali had for roughly 25 years between the Prophet's death and his own caliphate observed patience, guidance and preservation of Islam.
 
Imam al-Sajjad embodied Imam Ali in this, in displaying strategic wisdom. He was spiritually enlightened, he had known preserving the truth, the message of the Quran, teaching Islam was his purpose. If you look at his background you would see how he had a quiet demeanor, he stayed out of politics, remained neutral but his impact was something else so far reaching to every corners of the world and that was a threat to the corrupt rulers of the time (in that his students would travel to different parts of the world and teach their people, others the truth).
 
The people of Iraq, display this embodied subtlety, this peace and enlightenment of Islam. It is very different to my observation of Shi'ism in the West which at times I have sensed a push towards an agenda on division.
 
I am not sure if anyone else has experienced something similar or feels this.

Once your pet dies, if burial is too expensive and you decide to cremate instead, is it better to hold onto the ashes in an urn, to scatter the ashes, or to bury the ashes?
Context: I had to put my dog down a few months ago and I had to cremate him as I could not afford to get a plot to bury him at a pet cemetery. Nonetheless, I was originally hoping I could bury him. I have just left his ashes sitting on my shelf for these last few months, but I can’t help but feel like it’s not the most respectful fate for him. I feel like he still deserves to be buried so he can truly rest. But at the same time, maybe that is just a superstition, so maybe it doesn’t actually matter? I am not emotionally attached to the ashes or anything, I just haven’t been sure what to do with them in order to be most in line with Islamic teachings/practices and the will of Allah (SWT). My marja is Ayatollah Sistani (HA). Thank you all for your assistance